Theorizing the notion of well‐being in Islam: An update of Ryff's theory of eudaimonic psychological well‐being

Abstract

Prior studies suggest that knowledge about workers' psychological well‐being is overly focused on materialism or biologically‐based understanding, not taking into account the role of spirituality in one's well‐being. Drawing on Ryff's (1989) psychological well‐being framework and using an interdisciplinary approach, this paper offers a model of 'well‐being in Islam' through theorizing this concept from an Islamic lens and contextually studying the implications of Islamic practices and spiritual facilities for employees' psychological well‐being in workplaces. Drawing on qualitative data collected from 22 employees, our model (findings) shows that worshipping Allah, contemplative practices, and patience are key elements of one's well‐being. This paper also points towards the important role of specific spiritual provisions (e.g., designated rooms for prayer, prayer time and ablution facilities) and contemplative practices (e.g., ritualistic‐cyclic, creative process, generative, movement practices, stillness, activist, relational) for Ryff's six dimensions of employees' eudaimonic well‐being. This study is unique as it integrates the notion of well‐being in Islam into management and organization studies and offers a novel and contextual extension of Ryff's theory by integrating a spiritual notion of well‐being. In the end, theoretical and practical implications are offered.

Does religiosity matter for entrepreneurs’ psychological well-being in conflict areas? Insights from Palestine and Libya

“…This study draws on resilience theory (Garmezy, 1991), which pertains to people’s ability to confront, acclimate and start again after frustration and adversity (D’andria et al ., 2018). In addition, this study uses both Ryff’s (1989) model of eudaimonic PWB and Koburtay et al. 's (2022b) model of well-being in Islam.…”

“…Ryff’s (1989) model includes six dimensions for well-being: self-acceptance, personal growth, a feeling of purpose and meaning in life, autonomy, positive relationships with others and environmental mastery. Koburtay et al. 's (2022b) model suggests that worshiping Allah, contemplative practices and patience are key elements of one’s well-being.…”

“…Second, it extends previous studies to fully investigate the complex interconnection between entrepreneurs’ religiosity and their PWB in a conflict context. Third, it presents a novel perspective to Ryff’s (1989) and Koburtay et al. 's (2022b) well-being models by considering entrepreneurs’ psychological status in conflict areas.…”

“…This study seeks to understand how and why the Islamic view of well-being is important for entrepreneurs’ six dimensions of eudaimonic PWB. This will be achieved through following Koburtay et al. 's (2022b) model of well-being in Islam.…”

“…'s (2022b) model of well-being in Islam. Koburtay et al. 's (2022b) model of well-being in Islam shows that (1) worshiping Allah, (2) contemplation and (3) patience are key elements of one’s well-being in Islam.…”